English
Since it is not accomplished, it does not abide in any place, and since it is free from the elaborations of the four extremes, it follows the nature of reality. That non-conceptual wisdom also does not grasp or apply to any object. Therefore, it is called non-application application or non-effort application. In reality, there is no duality of object and subject, it is the non-conceptual wisdom of Prajnaparamita. Through its meaning, it also encompasses the three difficult practices, these three are only distinguished from the perspective of ground, path, and fruition. The application of the accumulation path, heat, and peak is: Someone explains with one verse such as "this Dharma", the accumulation path is without doubt through hearing and thinking, the heat is mainly the clarity arising from meditation, the peak is the non-returning application that shakes the roots of virtue by striving outwards. Alternatively, it can be connected from the accumulation path to the peak in common. The application of patience and definite emergence is: It is explained by two verses such as "the path of solitude", when one is first able to handle the Dharma realm with wisdom in the manner of grasping the general meaning, and is patient, one will not be afraid of the profound meaning and will be able to realize it, thinking that it will definitely be so, thereby transcending the position of Shravakas and Pratyekabuddhas. The application of supreme Dharma and the uninterrupted path is: It is explained by two verses such as "someone like the ocean", as a sign of approaching the actual seeing of the great ocean of the boundless Dharma realm, because one does not see the mountains and trees etc. of the apprehended and apprehender's conceptualization such as views and doubts that are manifestly appearing, one is convinced, and the application of supreme Dharma leads to the uninterrupted manifestation of the Dharma nature, attaining the path of seeing. The application of the path of seeing and approaching enlightenment is: It is explained by one verse such as "good spring time", when the realization of the path of joining is like a tree, and the wisdom of the path of seeing, which is the first birth of the transcendent path, arrives like a leaf, the branches of the path of enlightenment will not take a long path, and the leaves of merit and the fruits, flowers, etc. will grow and develop very extensively. The application from the second to the seventh bhumi to quickly attain enlightenment is: It is explained by one verse such as "like a pregnant woman", the analogy is faster than the previous tree gradually producing fruit.
Chinese
分娩的时候到来，不久之后必定分娩，就像不净地的七地的垢染与子宫分离一样。清净地的智慧真实显现，迅速成佛。共同宣说清净地的结合，以“般若波罗蜜多殊胜行”等一颂来表示。没有增减，不见法与非法，以及执着于不可测量的法界，不见此三者，实际上表示不执着于色等相和自性。以“不触及涅槃，那是智慧的住所”表示，为了利益他人而转法轮，施予珍贵的果实，并且暗示细微的执着也是清净的智慧。虽然没有单独说明界限，但也可以不说，所以这里没有说。结合的功德，广说有摧毁魔力等十四种，但这里以“无论何人在此行，皆成佛”等一颂来表示功德。不执着于任何事物是结合的自性，以不执着的加持，摧毁魔力等，远离违缘，以及佛的密意，执持母，生起不共的善根等功德增长，以及为他人说法等，自然成就自他的利益。应断除的魔业，是与般若波罗蜜多结合的障碍。而且，在《母经》中广说，障碍存在于自身有二十种，依赖于自他的顺缘不具足有二十三种，依赖于他人的违缘有三种，总共四十六种。此处以“言说的月亮成佛”等至“作意”之间来表示。其中有魔业的真实，产生的原因，以及不能胜过的原因三种。首先，“各种不同的勇气”表示，勇气是使人偏离殊胜者和**大乘**的八种原因，此外，由于自己的恶劣分别念，导致不具备书写般若波罗蜜多和讲说听闻的集会等，都已说明。“不做众生之事”等两句，表示勇气迅速和不喜悦利益众生。当宣说此时等一颂时，是背离《母经》的
English
When the time of birth arrives, birth is certain to occur without delay, just as the impurities of the seven impure grounds separate from the womb. The wisdom of the pure ground manifests directly, and one quickly attains Buddhahood. The practices of the pure ground are commonly taught. With one verse, such as "When practicing the supreme perfection of wisdom," it shows that there is no increase or decrease, no seeing of dharma and non-dharma, and no attachment to the immeasurable realm of phenomena. It implicitly shows that one does not conceptualize the characteristics and essence of form, etc. By saying, "Not touching Nirvana, that is the abode of wisdom," it implies that one turns the wheel of Dharma for the benefit of others, bestows precious fruits, and subtly indicates that even subtle clinging is pure wisdom. Although boundaries are not separately explained, it is acceptable not to explain them, so they are not mentioned here. The qualities of union are extensively taught as fourteen, including subduing the power of demons, but here, with one verse such as "Whoever practices this here becomes a Buddha," the qualities are shown. Not conceptualizing anything is the nature of union, and through the blessings of non-conceptualization, one subdues the power of demons, etc., is free from obstacles, and increases qualities such as the Buddha's intention, holding the Mother, and generating uncommon roots of virtue. It is said that spontaneously accomplishing the benefit of oneself and others occurs through teaching the Dharma to others, etc. The activities of demons to be abandoned are those that become obstacles to union with the Prajnaparamita. Moreover, in the extensive Mother Sutra, it is taught that there are twenty obstacles residing within oneself, twenty-three deficiencies in conducive conditions relying on oneself or others, and three obstacles relying on others, totaling forty-six. Here, it is shown from "The moon of speech, the Buddha," up to "making intentions." Among these, there are three aspects: the actual activities of demons, the reasons for their arising, and the reasons for not being overcome by them. First, "various different kinds of courage" indicates that courage is the eight causes that distract one from superior individuals and the Great Vehicle. Furthermore, it shows that all those who, due to their own evil thoughts, do not have the assembly for writing, teaching, and listening to the Prajnaparamita. The two lines "Without doing the benefit of beings" indicate that courage is swift and that one does not delight in benefiting beings. When this is taught, etc., one verse turns away from the Mother.
Chinese
执持理由，以及像这样不了解等等，两句说明从因上退失；获得大象之后等等，两句说明从大乘道上退失；获得殊胜食物之后等等，两句说明从体验般若波罗蜜多的滋味上退失；显示从无上果位三身上退失。这些说明了因果关联的退失，以及从三种专门事务上退失，实际上了解了这些，因此显示了七种从大乘退失的因。希望受到尊重等等，用一个偈颂，总集了自己希望受到尊重等等，成为与般若波罗蜜多结合的障碍，并且通过“非法行为”一词，也显示了三种被恶劣处境所控制的情况。凡是那些时候等等，用一个偈颂，总集了依赖于他者的违缘。在那个时候等等，用一个偈颂，魔鬼在法与人之间制造隔阂的活动，近似于道的虚假显现，亲近不敬的对象，喜欢魔鬼的化身，即依赖于他者的三种等等，总集并显示了许多障碍。第二，从无价珍宝到变得快乐之间，显示了障碍产生的原因。第三，不成立的原因是，从十方诸佛等等到领会之间，显示了。因为领会了般若波罗蜜多的意义之后，诸佛的加持融入其中是法性，因此魔鬼找不到机会。因此，在没有领会般若波罗蜜多的意义之前，为了不领会般若波罗蜜多，魔鬼的活动就会发生。关于应该了解的自性，一般有知性等等四种，在知性中也有基础智、道智、遍智的知性三种。第一，基础智的知性被广泛地宣说了十六种，即依靠基础智的佛母，了解将要成为如来等等。也就是说，虽然三种智慧在了解各自的对境时，都同样是无生和平等的，没有差别，但是基础智是证悟基础蕴、界、处等的如是性，道智是证悟道，遍智是从观察所知的一切相都是无生的角度来显示的。因此，基础智比心
English
Holding onto reasons, and not understanding in this way, etc., two lines indicate falling away from the cause; after obtaining an elephant, etc., two lines indicate falling away from the Great Vehicle path; after obtaining excellent food, etc., two lines indicate falling away from experiencing the taste of Prajnaparamita; it shows falling away from the unsurpassed fruit, the three kayas. These indicate the loss of the cause-and-effect relationship, and the loss from the three specific tasks, thus revealing the seven causes of falling away from the Great Vehicle. Desiring to be respected, etc., with one verse, it gathers all the obstacles to engaging with Prajnaparamita, such as desiring to be respected, and by the term "non-dharmic activities," it also shows the three situations controlled by negative circumstances. Whoever at that time, etc., with one verse, it gathers all the adverse conditions dependent on others. At that time, etc., with one verse, the activities of demons creating separation between Dharma and individuals, false appearances that resemble the path, approaching objects of disrespect, delighting in the emanations of demons, i.e., the three dependent on others, etc., it gathers and shows many obstacles. Secondly, from priceless jewels to becoming joyful, it shows the reasons for the arising of obstacles. Thirdly, the reason for not being established is shown from the Buddhas of the ten directions, etc., to understanding. Because after understanding the meaning of Prajnaparamita, the blessings of the Buddhas enter into it as the nature of reality, therefore demons cannot find an opportunity. Therefore, until the meaning of Prajnaparamita is understood, the activities of demons occur in order to prevent the understanding of Prajnaparamita. Regarding the nature to be understood, there are generally four types, such as knowing nature, etc., and within knowing nature, there are also three types of knowing nature: the knowing nature of the basis, the knowing nature of the path, and the knowing nature of omniscience. First, the knowing nature of the basis is extensively taught in sixteen ways, such as knowing that one will become a Tathagata by relying on the mother of the basis of knowing, etc. That is to say, although the three knowledges are similar and without difference in knowing all their respective objects as unborn and equal, the basis of knowing is the realization of the suchness of the basis of aggregates, elements, and sources, the path of knowing is the realization of the path, and omniscience is shown from the perspective of seeing all aspects of knowable objects as unborn. Therefore, the basis of knowing is more than the mind
Chinese
具有（藏文：གས་，梵文天城体：ga，梵文罗马拟音：ga，汉语字面意思：གས་）等基础之法，以及道智、道相、解脱门三者等道之法，以及从遍智中，对于该智慧不共之境处和恭敬之处等，显示果位无学之智的方式。通过了知这些境，象征着了知基础等。例如，了知蓝色，称为了知蓝色之识，就像用境蓝色来象征有境一样。同样，也应了知作用之相，即有境通过该作用来象征，从而了知，就像以承担重任的作用来象征木匠一样。特性之相也像以无常来象征与常法相违一样。以超胜其他道的殊胜之法本身来象征它。自性之相是相对于其他前三者而言的象征对象，也像是自身意义的颠倒，因此也是相，就像从腹胀来象征瓶子一样。因此，任何法，在名言识说的境中，被设定为瓶子等的象征对象，而设定者意义的颠倒，则普遍被称为相。而设定者，则是形状、颜色、触觉等自性，或是其功德或作用等，无论如何，都是在那里设定或安立的。同样，在这里也通过四相的方式，了知象征对象三种智慧。其中，像基础智这样的应知事物虽然很多，但由于将重要的归纳为十六种来显示，因此还需要了知其他的。首先，基础智的智相是：哪些已逝等两颂，前两句显示了如来出现之智１，即了知从何处出现，即从母胎中出现。世间，即五蕴，了知名言不混淆，并显示在胜义中是无坏灭的自性２。谁来显示呢？由诸佛之母来显示。众生他心的行为，即总３和别，心内摄４。向外散乱二者５。以及具有贪嗔痴三者６。以及远离贪等的心７。以及转变为动摇、散布、聚集、收缩之心等，如实了知，即是名言中了知８。通过其力量，行者之心也因对一切境进行区分而变得伟大９。